this Sacrament to whole Parishes Cities for sundry year their denying it to visible Saints for fear others should crowd into it if administred or their gathering new selected Conventicles out of old parcchial Congregations Yet the Objectors affirm all these to be of divine institution agreeable to the will mind of Jesus Christ which they must have onely by special revelation having no Scripture proof at all to clear it 3ly There is no direct president in Scripture to prove reading of the Scripture Meditation Fasting Prayer Singing of Psalms repetition of Sermons family duties converting Grace-infusing Ordinances yet there is sufficient Ground in and abnndance of Historical Examples out of Scripture to prove them to be such 4ly There is no express president in sacred writ for the baptism of Infants born of Christian Parents but only by way of necessary consequence The like may be said of the Lords day Sabbath Payment of Tithes under the Gospel Preparation Sermons for the Lords Supper and some other particulars Will they therefore conclude them not to be divine necessary Soul-converting and to be cast quite aside for so many years as some have laid by the Sacrament of the Lords Supper as no converting Ordinance 5ly Though there be no express example in Scripture of any particular person originally converted to God by the Lords Supper yet there are many Texts to prove it a converting Grace-conveying Ordinance and many Authorities presidents in all ages asserting manifesting it to be such Mr. ſ Rejoynder to Mr. Drake p. 239 240. Humfrey hath recorded one memorable example of late under Mr. Richard Fairclough his hand and I doubt not but hundreds more might be produced from the testimonies experiences of other Ministers and private Christians 6. t Divine Right of Church-Government p. 523 524. Mr. Rutherford Dr. Drake Mr. Saunders and other Opponents confess in print and others of the Opponents in their Pulpit Discourses That the Grace of faith and true conversion unto God may be and some times actually are wrought at the Sacrament of the Lords Supper being forced by arguments and experiences thereunto But then to rob this Ordinance both of the efficacie and Honor of the Work they subjoyn 1. That though faith and conversion are and may be wrought at this Sacrament yet they are not produced by it but only by the word prayer and other concomitants that attend it 2. That this effect is very rare extraordinary and meerly accidental as when faith and conversion are sometimes wrought by afflictions temptations sickness or other casualties But they are not effected by it as by a proper ordinary means or instrument ordained and blessed by Christ to work such effects as the word preached is To which I answer 1. That if some have and others may have saving faith and real conversion wrought in them at the Lords Supper then with what face can they deny it to be a Soul-converting Grace-procreating Ordinance 2ly With what Hearts consciences can they then seclude any unex communicated unregenerate Churchmembers from it or refuse to administer it frequently to their parishioners every moneth or oftner there being not only a peradventure or possibility but likewise a great probability that they may be converted at or by it as well as others when preaching catechising prayer with other publike Ordinances will not effectually work upon them u Acts 20.20,21,27,28 2 Tim. 4,2,3 Ezech. 2.3 to 9. Rom. 10.21 If they must preach the word of God constantly frequently in season and out of season to all their people though dull stupid obstinate refractory carnal sensual devillish and very unlikely to be wrought upon x 1 Cor. 9.16,17 because it is their duty and there is y 2 Tim. 2.24,25,26 Acts 26,17,18 2 Cor. 2.15,16 Acts 16.14 c. 28.24 a possibility a probability that some of them at last in Gods due time may be really converted and saved by it though the z Rom. 10.16.21 Mar. 16.15,16 Rom. 11.7,8,9,10 Mat. 10.14,15 c,11 21,22,23,24 John 15.22 greatest part of them be thereby hardned their condemnation aggravated and made more intollerable than that of Sodom and Gomorrah then why should they not as constantly as frequently administer the Lords Supper to them because some of them may possibly may probably be really reclaimed from their sins converted renewed saved by it though the major part do thereby aggravate their sins judgements and a 1 Cor. 11.27.29 eat drink damnation through their own defaults 3ly May not the Objectors and others of our Ministers justly fear that their discouraging debarring their people from this Sacrament sundry years together where they might and should have been instructed exhorted comforted counselled edified and at which by Gods grace they possibly probably might have been effectually wrought upon and converted hath been the principal cause of their continued ignorance prophaneness contempt of unprofitableness unfruitfulness under other Ordinances and that so few of them have been really converted That their asserting it to be no Grace-begetting Soul-converting Ordinance both in Press and Pulpit hath been one great reason why so few have repaired to and been really converted by it of late seeing they are neither invited nor yet admitted to it as a probable lively instrument of begetting saving faith and conversion in them And shall not then the b Ezech. 33.8,9 Acts 20.26,27,28 bloud loss of their peoples Souls be exacted by God and Christ at their hands for depriving them of this effectual probable means of their conversion salvation which they should have frequently administred to them by Christs own cōmand It is the duty of all careful conscientious Physicians of mens Souls as well as bodies to use all c 1 Cor. 10.16,17.20,21,23 Acts 20.18,19,20,21,26,27 2 Tim. 2.25,26 c. 4.2.3.4.5 possible all probable means to effect their patients cures and preserve their lives from death and when one medicament will not prevail with them to use another or unite many of them together to work their cure Since then some nay many have in all ages been converted by and at the Lords Supper it is no less than a Soul-murdering crime in them wilfully to deprive their people of or debarr them sundry years from this Soveraign Balm Medicine they earnestly desire Which through Gods blessing might both effectually convert and save their Souls and for want whereof they still lie dead yea die in their sins and trespasses notwithstanding all their preaching to them 4. There is joy in heaven in the presence of God and his Angels over one sinner that repenteth and is converted Luke 15.7.10 If but one or two sinners then in an age have been converted and brought to repentance at or by the Lords Supper should not this engage all Ministers frequently to administer it even to unconverted Sinners because possibly some one of them may be converted by it and so cause joy in heaven before the Angels as well as bring glory to God and this his
Ordinance upon earth Yea will not this wilfull debarring their people from this their Monthly food and physick bring perpetual horror lamentation upon many Ministers in Hell and seclude them from eternal joies in Heaven if any one soul under their charge shall perish starve miscarry for want of this spiritual food and cordial 5. It is Gods own resolution precept Rom. 14.15 If thy brother be grieved with thy meat now walkest thou not according to Charity Destroy not him with thy meat for whom Christ died Are there not many thousands of people now justly grieved with their Ministers for denying them this their spiritual meat physick year after year which they daily monthly cry for at their hands yet cannot receive it and do not they then as much as in them is destroy and starve those for whom Christ died by denying that Spiritual Balm that Soul-saving repast of the body bloud and death of our Lord Jesus which should save them from perishing and feed preserve their bodies and Souls unto eternal life Yea do they not herein deal most tyrannically unchristianly inhumanly unconscionably with their people not walking according to the rule of charity d Mat. 24.45,46 Lu. 12.42 c. And can they then expect the blessing of that just and faithfull Servant whom the Lord hath made ruler over his houshold to give them their portion of meat in due season when as they detain this chief portion of spiritual food and heavenly Supper from them against his precept Or can they escape that cutting assunder and portion with unbelievers Christ there threatens to that evil Servant who injured his fellow Servants and deprived them of their due portion of food I fear they can doe neither unless they repent of this Soul-starving cruelty Thus much in answer only to their concession That some are and may be converted at or by the Lords Supper I shall now reply to their evasions 1. How can these pretending omniscients positively determine that such who have been converted at the Lords Supper were not converted by it but by the word or prayers which accompanied it Since the Spirit breatheth where when and in by what ordinance he listeth and they cannot tell by what way he works especially in others hearts whose persons and means of conversion they are ignorant of John 3.8 2ly The Word of Benediction Consecration Institution used at the Lords Supper is an essential part of it without which it neither is nor can be a Sacrament as e Accedat verbum ad elementum fit Sacramentum August Tract 80. in Joh. Origen in Mat. c. 15. Bishop Jewels Defence of the Apology c. 11. divis 1. p. 211. See Ames Bellarm Enervat Tom. 3. lib. 1. cap. 2. Augustine yea all Divines both Protestants and Papists accord Therefore to divide them one from another as distinct when God hath joyned them together as inseparable to make up one intire Sacrament and to attribute conversion to the word of benediction consecration or institution only but not to the Elements and intire Ordinance is as great an absurdity as to affirm that the Ministers tongue only consecrates and his hands distribute the Sacramental Elements but not the Minister himself that the Communicants mouths onely eat and drink the bread and wine at the Lords Supper not their persons or thar the Uses of Sermons convert the Auditors not the Doctrines Motives or intire Sermons 3ly This Sacrament is both a f Tho. Beacons Catechism f. 422 456. Bishop Jewels Defence of the Apology p 349. visible and audible word or Sermon representing the unspeakable love of God and Christ in dying for our sins in a most emphatical manner both to our eyes ears and by them unto our hearts and minds at once by the Word and Elements combined together to work more powerfully vigorously convincingly affectionately upon mens Souls to win attract and unite them for ever unto God in by and through Jesus Christ and the powerfull influence of his Spirit cooperating with the Word and Sacred Elements in this Sacrament Therefore the Conversion Grace wrought at or by it must be attributed to the incire Ordinance as well as the confirmation and augmentation of Graces formerly began which they may as probably assert is wrought only by the word prayer and concomitants of the Lords Supper not by the Elements or Sacrament it self as that conversion at this Sacrament is wrought only by them 4. All the self-examination preparation which precedes the Lords Supper all the Benedictions Prayers Instructions Exhortations Admonitions Praises Meditations Soliloquies Vowes Resolutions of Newness of life and better Obedience that accompany it are g Ames Bellarm Enervat Tom. 3. l. 1. c. 2. The Practice of Piety Rogers of the Sacrament but parts and appurtenances of this holy duty and Ordinance relating wholly to it Therefore the real Grace and conversion wrought at or by it by any part of the duties that either necessarily precede accompanie or follow it may and must be ascribed to this Sacrament as the instrumental cause not to the word prayer or any other Ordinance alone which necessarily attends it as the Victorie is chiefly ascribed to the General who commands in chief not to the private Soldiers who win the battel under him 5ly That this effect of Saving Grace and conversion is rarely wrought at or by the Lords Supper is now a most certain truth because the Lords Supper is so rarely administred yea quite cast aside for divers years in many places and not used resorted to as a converting Ordinance where and when administred And if the word were now as seldom preached as the Lords Supper is administred few or none would or could be converted by it But when the Lords Supper was daily weekly or monethly administred as in the Apostles times the Primitive Church and former daies then many were ordinarily frequently converted by it as well as confirmed whereas not one Soul hath been either converted or confirmed by being debarred from it for divers years together but many hindred from conversion edification confirmation and qui e destroied 6ly Very few have been converted by the word preached since this Sacrament hath been discontinued and decried as we find by sad experience The raritie therefore of Converts at and by this Sacrament proceeds only from the infrequencie and disusage of it as a Converting faith-engendring Ordinance not from its indisposition or incongruity to work both faith and conversion 7ly That the Lords Supper effects grace and conversion only extraordinarily and by accident as temptations afflictions sicknesses c. do not as a proper instrument or means ordained blessed by God for such effects is a most absurd unchristian untheological erronious if not blafphemous assertion contrarie to Scripture Antiquity the current of all Divines Protestants or Papists forein or domestick and the very Directory it self which stiles it A MEANS OF GRACE as well as the Word and to the 26. Article of the
which it is more clear than the light that this holy Sacrament CONFERS GRACE x Laur. Bochellus ibid. p. 142 148 357. Concilium Burdigale Ann. 1582. Concilium Bituricense Anno 2584. Synodus Lingonensis Anno 1404. all Decree That the Lords Supper doth both sanctifie cause conferr true saving Grace and Spiritual life to those who worthily receive it as well as confirm and encrease Grace being instituted by the Lord Christ Salutis nostrae causa to cause or effect our salvation and deriving their force from his most precious bloud as y Bochellus ibid. 144. Synodus Aquensis Anno 1583. determines Hence the z Bochellus Decr. Eccl. Ga. l l. 3. Tit. 1. c. 105. p. 376. Council of Rhemes Anno 1583. resolves That Christian religion hath nothing more excellent and honourable than the Sacrament of the Eucharist and NOTHING MORE EFFECTUAL to convert men to live holily and unblameably than its most frequent participation And thereupon prescribes all Parish-Priests Preachers to excite the people to the frequent participation thereof by informing them of the wonderfull fruits and benefit thereof Alexander Alensis in his Summa Theolog pars 4. qu. 5. m. 3. ar 5. sect 3. determines That the Sacraments dispose and make men more fit for the reception of Grace unde sunt causae gratiae non quantum ad esse sed quantum ad IN-ESSE whereupon they are THE CAUSES OF GRACE not as to its being but AS TO ITS IN-BEING Bonaventure in Distinct 4. qu. 4. affirms it to be the opinion of many great Divines That the Sacraments are said to have vertue to be a cause of and to work Grace according to the common manner of speaking by reason of the efficacious ordination and assistance of divine virtue as when any thing hath an effectual ordination to another thing it is said to have a virtue in respect thereof as the Kings Letters sealed with the Kings Seal c. It is the resolution of the Council of Trent Sessio 7. Can. 5 6 7 8. Yea of a See my Suspension suspended p. 28. Amesius Bellarm Enervatus Tom. 3. l. 1. cap. 3. most Popish Schoolmen and Bellarmine himself That the Sacraments work beget and conferr even the verie first Grace of Conversion and Justification not only as moral causes but likewise physically and immediately ex opere operato being instituted by God to this very end Which though the Protestants justly denie and refute yet they grant That they work regeneration sanctification and saving Grace as moral causes or instruments by Gods co-working with and by them according to their signification and obsignation per efficacem ordinationem assistentiam Dei but yet not immediately nor by their proper virtue Nec Christus suam virtutem propriè dat Sacramentis sed nobis communicat per ea Hoc autem facit mortis merito spiritus assistentia in quorum dispensatione necessario requiritur ut Deus sit agens principalis So Ames Bellarminus Enervatus Tom. 3. l. 1. c. 3. determines The 26. Article of the Church of England first compiled ratified Anno 1553. in King K. Edward the 6. time and confirmed by Parliament and all our Ministers subscriptions Anno 1562. in Qu. Elizabeths reign resolves That Sacraments ordained of Christ are not only badges and tokens of Christian mens profession but rather they be sure witnesses and effectual signs of Grace c. by which he doth work invisibly in us and doth not only QUICKEN but also STRENGTHEN AND CONFIRM OUR FAITH IN HIM And incomparable Bishop Jewel in his Apologie of the Church of England and Defence thereof chap. 1◠divis 1. p. 209. layes down this as the express Doctrine thereof We doe EXPRESLY pronounce that in the Lords Supper there is truly given unto the believing the bodie and bloud of our Lord the flesh of the Son of God WHICH QUICKENETH OUR SOULS the meat that cometh from above the food of Immortality of GRACE Truth and LIFE And that the same Supper is the Communion of the body and bloud of Christ BY THE PARTAKING WHEREOF WE BE REVIVED STRENGTHNED AND FED UNTO IMMORTALITY AND WHEREBY WE ARE JOYNED AND INCORPORATED UNTO CHRIST that we MAY ABIDE IN HIM AND HE IN US He addes Thus the holy Fathers say The Sacraments of the new Law WORK SALVATION because they teach us that our Salvation is already wrought Thus the GRACE OF GOD IS GIVEN TO US IN THE SACRAMENTS because it is represented and laid before us in the Sacraments b Reply to Harding artic 8. p. 282 283. ◠art 10. p. 318. We do hoth think and speak soberly and reverently of Christs Sacraments as knowing them to be the Testimonies of Gods Promises and THE INSTRUMENTS OF THE HOLY GHOST They are a perfect Seal and a sufficient warrant of Gods promises whereby God bindeth himself unto us and we likewise stand bounden unto God so as God is our God and we are his people The Sacraments of Christ notwithstanding they be Signs and Figures as they be commonly called by the old Fathers yet are they not therefore bare and naked * Ibid. Artic. 5. p. 241. For God BY THEM LIKE AS ALSO BY HIS HOLY WORD WORKETH MIGHTILY AND EFFECTUALLY IN THE HEARTS OF THE FAITHFULL c Raban Maurus l. 1. c. 31. Rabanus Maurus saith By vertue of the Sacrament the inner man IS REPAIRED by the vertue of the Sacrament we GET EVERLASTING LIFE And d August in Johan tract 26. St. Augustine saith The Sacrament is received from the Lords Table of some UNTO LIFE of some unto destruction But the thing it self whereof it is a Sacrament that is the bodie of Christ is received of every man UNTO LIFE and of no man to destruction whosoever be partaker of it Many like passuges of the e Ibid. Artic. 10. p. 331 332. Defence of the Apology part 3 c. 5. div 1. p. 327 328. Fathers he recites which I pretermit concluding with his own words f Defence of the Apology par 2. c. 15. divis 2. p. 284. The Merits of Christs death are conveyed unto us by God and received by us God conveigheth them to us Only of his Mercie and we receive them Only by Faith But the wayes either to procure Gods Mercie or TO ENKINDLE OUR FAITH are manie and sundrie Gods Mercie is procured sometimes by Praier sometime by other means But TO BREED or INCREASE FAITH IN US THERE ARE MANY MORE WAYES THAN CAN BE RECKONED Some men are moved onlie by hearing Gods word Some others by weighing and beholding Gods Miracles g Euseb l. 4. c. 8. Just in the Martyr was first allured to the faith by the cruelty of the Tyrants and by the constancie and patience of Gods Saints h Cypr. de laude Martyrii S. Cyprian saith So great is the power of Martyrdom that thereby he is even * Aug. Conf. l. 3. c. 4. forced to believe that would kill thee S.
Ordinance wherein Christ communicates himself to his people and seems to have a more special relation to this Spiritual Repast though not then instituted as the words shall give will give c. in the future tence import Are an invincible evidence that Christ doth as effectually promise and as really convey exhibite his flesh and bloud in a spiritual way with eternal life and salvation unto men and works faith and true conversion in their Souls in a proper ordinary way by his Supper duly administred as he doth by the Word preached or any other means of Grace it being of divine institution representing the flesh bodie and bloud of Christ more lively to their senses and by them unto their souls than any other Gospel Ordinance working upon three distinct senses at once the eie ear taste which no other Ordinance doth 9ly That Text of 1 Cor. 10.16,17 The Cup of blessing which we bless is it not the Communion of the bloud of Christ The bread which we break is it not the Communion of the body of Christ For we being many are one Bread and one Body and are ALL partakers of that one bread compared with Ver. 1 2 3 4 5. and that parallel Text 1 Cor. 12.12,13 For as the body is one and hath many members and ALL the Members of that one body being many are one body So also is Christ for by one Spirit we are ALL baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been ALL made to drink of or into one Spirit afford us these Conclusions proving the Lords Supper a Converting Grace-begetting Spirit-infusing Ordinance as well as the Word preached 1. That all visible Church-members professing Christ makeÌ„ but one Mystical Bodie of Christ into which they all are actually incorporated united together by Baptism and the Lords Supper of both which Sacraments they did all equally participate in the Apostles times without any restraint suspension seclusion communicating together in the Lords Supper and being all made partakers both of the Sacramental Bread and Cup when ever administred whether regenerate or unregenerate ignorant or knowing scandalous or unblameable by virtue of their incorporation into this One mystical Body Now the Major part of visible Christians Church-members in g 1 Cor. 1.2,3 c. 6.1 to 8. c. 3.1,2,3,4 c. 6.18,19 c. 7.10,11 c. 8.1,2,7,8 c. 10.8.22,23,28 to 34. c. 11.30 to 34. c. 14 Corinth other hurches in all ages admitted to Baptism and the Lords Supper have been unregenerate ignorant void of saving Faith and Graces so as the Lords Supper could be no confirming Ordinance in the Objectors sense to wit of their several Graces unto them Therefore it was administred to them only as a converting Ordinance upon that reason which Chrysostom h In Marc. c. 14. Victor Antiochenus i Summa Theol. pars 4. qu. 11. Art 1. Sect. 3. Alexander Alensis and others render why our Saviour himself administred it to Judas at its primitive institution That he might leave no means unattempted to convert reduce him to a sound mind and reclaim him from his wickedness 2ly That the Lords Supper worthily received doth really communicate the body and bloud of Christ with all the benefits of his death and passion to those who receive it yea make them all partakers of that one bread of life to their eternal Salvation and to drinke into one spirit Whence judicious * â—n 1 Cor. 12. Calvin expounds this phrase of the Sacramental Cup to which doubtless it referrs thus Participationem Calicis huc spectare ut unum Spiritum accipiamus Learned Gerhard thus Ex uno Calice bibimus in the Lords Supper ut unum spiritum sanctum recipiamus Whom the French Divines in their Theses Salmur pars 3. p. 40. back asserting That the Spirit of comfort and sanctification doth much rather follow the lawfull celebration of the Sacraments than the hearing of the Word since that is not slightly to be passed by which St Paul hath said And have all been made to drink into one spirit to wit in the Lords Supper whereas he never uttered any like thing when as he spake of the preaching of the word as learned Mr. Morrice hath also noted to my hands in his Diatribe 3ly That all worthy Communicants of the Lords Supper are there really incorporated into the invisible body and Church of Christ and made bone of his bone flesh of his flesh spirit of his spirit as visible Church-members are thereby actually incorporated into his visible mystical bodie as these Texts compared with Eph. 1.22,23 c,2 18 to the end c. 4.12 to 17. c. 5.25 to 33. Col. 1.18 c. 2.19 resolve 4ly That this Sacrament is a k See Articles of Engl. c. 26. Harmony of Confessions Sect. 14. Bishop Jewels Reply to Harding p. 20 21. 93. 112. special means to unite both the visible and invisible Church and their members together and to prevent all Scismes in these bodies being both the bond and badge of their union and communion one with another A prevailing motive in these sad times of Scisms and Divisions in all places to restore the frequent constant use of this holy Ordinance the disusage whereof hath been the principal cause of the Growth and continuance of these manifold Sects and Differences which l Mat. 12.25 threaten desolation to our Church and State 10ly The Scripture positively resolves Rom. 1.16 and all our Opposites assert That the Gospel of Christ is the power of God unto Salvation to every one that believeth to the Jew first and also to the Greek for therein is the righteousness of God revealed from faith to faith as it is written The just shall live by faith Now the principal part and summ of the Gospel recorded in sacred Writ and preached by the Apostles to beget or increase faith convert win bring men to salvation is this m 1 Cor. 15.1,2,3,4 Isay 53.4,5 c. Acts 2.22 to 40. c. 3,4 to 20. c. 4.10 c. 5.30,31 c. 8,5.35 c. 10.36 to 42. c. 13.19,30 Rom. 1.2,3,4 c. 4.24,25 c. 5.6,7,8,9 Gal. 3.1 That Jesus Christ died for our sins according to the Scriptures when we were yet sinners and his professed Enemies to reconcile us unto God to cleanse heal save us from our sins to make us his adopted sons and preserve us to his heavenly kingdom Hence iâ— that of the Apostle 1 Cor. 1.23 But we preach Christ crucified and chap. 2. 2. I determined not to know any thing amongst you save Jesus Christ and him crucified as being the marrow and substance of the Gospel whereupon the preaching of the Gospel is stiled n 1 Cor. 1.17,18 The preaching of the Cross This transcendent love of Christ in dying suffring for such wretched sinners Enemies as we in washing us from our sins in his own most precious bloud and redeeming us from Gods wrath Hell eternal damnation out of the freeness fulness and riches of his
grace is o 2 Cor. 5.14,15,19,20,21 c. 7.1 Rom. 5.5.6,7,8,10,21 John 3.16 c. 6.44 c. 10.11.15 c. 15.13 Gal. 2.20 c. 3.1 Eph. 5.2.25,26 c. 1.6,7 c. 2.4 to 20. 1 Pet. 1.3.8.18,19 Rom. 14.7,8,9 1 John 1.1.2,7 c. 2.2 c. 3.16 c. 4.9,10,11 Rev. 1.5 â—… 5.9,10 1 Tim. 1.15 Isay 53.4 to 12. Acts 2.22 to 40. set forth and recorded in sacred Writ as the most powerfull attractive perswasive overcoming constraining Argument motive consideration of all other to work true conversion in mens hearts to turn them from all their sinful courses unto God to allure attract unite espouse marry their souls for ever unto Christ to inflame ravish theÌ„ with his surpassing love Now it must be granted by all that the Sacrament of the Lords Supper is a part of this Gospel of Christ which is the power of God unto salvation to every one that believeth since instituted recorded commanded by Christ in the Gospel being likewise both an audible visible sensible Gospel as the Fathers with others usually stile it Moreover it most lively powerfully flexanimously graphically represents holds forth yea preacheth to our eyes ears taste and by them unto our minds hearts souls spirits the câ—ucifixion death passion of our Saviour and his transcendent love in dying for our sins the most powerful attractive perswasive overcoming conuraining argument motive considera ion of all others in the Gospel to work true conversion in mens hearts to p Acts 26.17,18 turn them from theÌ„ power of Sin Satan unto God to allure attract q Hos 2.19,20,23 espouse unite receivers souls for ever unto Christ to inflame ravish them with his transcendent love and cause them r 2 Cor. 5.15 from hence forth no longer to live unto themselvs but unto him which died for them and rose again Therefore all must of necessity grant it to be the power of God unto Salvation a most effectual Å¿ Eodem modo justificant verbum Dei et Sacramenta ae que enim tribuitur Justificatio verbo Sacramentis Ames Bellarm Enervat Tom. 3. l. 1. c. 3. p. 36. justifying a Soul-converting Faith-engendring Faih-increasing Ordinance as well as the Gospel preached yea a powerfull means of working that belief and saving faith in the souls of those who in obedience to Christs command constantly resort unto it which is required in worthie Communicants to make both it and the Gospel too the power of God to their Salvation even as the Gospel read heard preached begets that faith or belief which God requires to make it saving und converting Rom. 10.14,15,17 In Brief There is not any means of or motive to faith or conversion in the Gospel preached which is not included in the Lords Supper and pressed with the selfsame yea greater force and advantage upon mens Souls in this Sacrament both by the prayers confessions meditations exhortations that accompanie it by the very breaking of the bread powring out of the wine with other Sacramental actions then they are or can be in any Sermon t Bellarm. Enervat Tom. 3. c. 1. p. 9. Non debent hic inter se comparari verbum et Sacramentum ut realiter à verbo distinctum sed verbum nudum verbum Sacramento vestitum Hoc autem majus et efficacius dici potest quoad nos quia plenius pluribus sensibus test atur et magis accommodatur ad animos nostros efficiendos So Dr. Ames in answer to Bellarmines Objection Nihil fingi potest majus aut efficacius verbo Dei Therefore orr Opposites must either grant the Lords Supper a Soul-converting Faith-begetting Ordinance as well as preaching or disclaim preaching to be such and cast that aside too as unconverting as they have most impiously done this Sacrament for sundry years in too many places 11ly The principal end of instituting the Lords Supper * 1 Cor. 11.25,26 was to shew forth the power efficacie principal ends fruits effects of our Saviours death till he come not only in bare representation but by practical efficacious operations and applieations for the spiritual benefit conversion consolation of the receivers souls Now what are the ends fruits effects of our Saviours death therein held forth is evident by these Gospel Texts Isay 53.5 1 Cor. 15.3 1 Pet. 2.24 He was wounded for our transgressions he was btuised for our iniquities he died for our sins the chastisement of our peace was upon him and by his stripes are we healed Who his own self bare sins in his own bodie on the tree that we being dead to sin should live unto righteousness Luke 1.74 75. That we being delivered from the hands of our Enemies should serve him without fear in holiness and righteousness before him all the daies of our life 1 Thes 5.9,10,11 For God hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him wherefore comfort your selves together and edifie one another Rom. 4.25 c. 5.8,9,10 Who was delivered for our offences and raised again for our justification But God commendeth his love unto us that whiles we were yet sinners Christ died for us much more then being now justified by his bloud we shall be saved from wrath by him For if when we were Enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 6.1 to 11. Shall we continue in sin that Grace may abound God forbid How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therfore we are buried with him in baptism that like as Christ was raised up from the dead even so we also should walk in newness of life For if we have been planted together in the likness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the bodie of sinne might be destroied that henceforth we should not serve-sin Now if we be dead with Christ we believe that we shall also live with him knowing that Christ being raised from the dead dieth no more death hath no more dominion over him c. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof c. Rom. 11.7,8,9 For none of us liveth to himself and no man dieth to himself For whether we live we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords For TO THIS END Christ both died and rose and revived that he might be Lord both of quick and dead Gal. 2.19.20 I am dead to the Law that I might live unto God I
Chron. 15.2 Ames 5.4,6 Isay 47.13 If you seek me early with the whole heart ye shall find me Seek the Lord and ye shall live I said unto the seed of Jacob seek ye me in vain With that of Heb. 5.8 The earth that drinketh in the rain that raineth oft upon it c. is blessed and Mat. 11.28 c. 28.15,16 forecited do all telate to our drawing near to God assembling together hungring thirsting after asking seeking knocking approaching coming to him watching at his gates remembring him in his waies seeking him and drinking in the rain of his Grace in the Lords Supper as well as in prayer fasting preaching reading meditating baptism or anie holy Ordinance else in particular Therefore we may must ought to expect Gods drawing near to us his presence with us our finding all Graces Benefits we ask seek knock thirst after entertainment by yea meeting with God finding of God Spiritual life to our Souls and all other blessings we need for our conversion edification or salvation in by and through the conscionable constant use of this discontinued Sacrament as well as in or by anie other Ordinance whatsoever and z Heb. 4.16 Jam. 1.5,6 we may boldly resort unto it in the concurrent strength of all these promises as to a Soul-converting Grace-begetting as well as Grace corroborating Ordinance let our Antagonists out of their own whimsical brains suggest what evasions they can to the contrarie Mr. Drake himself confessing in his Boundary p. 147. What the Word applied by one sense the Sacraments doth BY ALL SENSES he should have excepted smelling therefore it is a poweâ—full means of assurance and by consequence of conversion too by vertue of all these concurrent Promises 14. That prophecie and promise of Zech. 12.10,11 ch 13.1,2 I will powr upon the house of David c. the Spirit of Grace and of Supplication and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one is in bitterness for his first-born c. applied particularly to our Saviours passion John 19.37 and to the Jews penitential monrning for crucifying him Acts 2.37 c. And in that day there shall be a fountain opened for the house of David and for the Inhabitants of Jerusalem to wash in for sin and for uncleanness and I will cause the unclean Spirit to pass out of the Land c. seems more particularly and specifically to relate to the fountain of a Mat. 26.26,27 Lu. 23.19 1 Cor. 10.16 c. 11.23,24,25,26 Tit. 3.5,6 Rev. 1.5,6 Christs bloud of the New Testament shed for many for the remission of sins and the Communion of his bloud represented to us in the Lords Supper rhan to the word preached or anie other Ordinance except b 1 Pet. 3.21 Ephes 5.26,27 Baptism Therefore we may with much faith and confidence repair to it had we no other promise but this as to a regenerating Soul-humbling sin-clensing sanctifying Ordinance as well as a confirming 15. The Apostle affirms and our Opposites much insist on it in this Controversie That c 1 Cor. 11.27,29 those who eat and drink the Lords Supper unworthily eat and drink judgment and damnation to them selves not discerning the Lords bodie and are guilty of the bloud of the Lord Therefore d Synodus Galonis c. Bochellus Decret Eccles Gal. l. 2. Tit. 1. c. 33. p. 152. by the rule of contraries those who receive it worthily shall eat and drink salvation and mercie to themselves be made partakers of all the benefits of Christs bodie and bloud and absolved from all their sins and guiltiness it being just like the word preached a savour of life unto life as well as of death unto death 2 Cor. 2.15,16 Mar. 16.16 16. That of John 1.12,13 But as many as received him to them gave he privilege or right to become the sons of God even to them that believe on his Name which were born not of bloud nor of the will of the flesh but of God is applicable as well to our receiving of Christ in and by this Sacrament as by the word preached Christ being received in both alike by faith wrought at and by them and men born again by God instrumentally through the use of them Therefore they are both alike regenerating converting Ordinances 17. The Ministry Word Sacraments and all other Ordinances of the Gospel were instituted by Christ for the conversion quickning of those who were dead in trespasses and sins the perfecting of the Saints the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the son of God unto a perfect man unto the measure of the stature of the fulness of Christ That we may grow up in all things into him which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to THE EFFECTUALL WORKING IN THE MEASURE OF EVERY PART maketh increase of the body unto the edifying of it self in love Yea those Ordinances of God which serve to increase or nourish saving faith and Graces do likewise work and beget them by the corporation of Gods Spirit as is evident by Ephes 2.1,5,6.13 to 21. c. 4.11 to 17. 1 Cor. 10.16,17 c. 12.14 to 31. c. 14.4,5,12,13,14.24,25,26 1 Thes 5.11 Acts 20.32 Col. 2.7,10,11,12,13 1 Cor. 3.9,10,11 Jude 20. 1 Pet. 2.2 to 8. compared together being express in point Therefore all Gospel Ordinances are Soul-converting Regenerating Grace-begetting Edifying as well as confirming yea to assert any Gospel Ordinance or Sacrament to be unconverting is a meer untheological if not atheistical Paradox and Contradiction in it self denying it to be anie Ordinance or Sacrament at all of Divine institution a vilifying e Heb. 10.29 trampling it under feet as an unholy thing yea a meer diabolical invention in the event though not in the intention of those who generally stile them so to bring it into contempt and neglect amongst the people as a meer useless ineffectual Institution which can neither mortifie their corruptions nor regenerate their Natures nor sanctifie their souls nor beget any spiritual life Grace within them and only serve to increase their damnation without prae-existent Grace which it cannot work within them as these Novellers dogmatize 18. I shall desire the Objectors and all Christians seriously to read over all the ends of instituting the Lords Supper by our Saviour expressed in the Practice of Piety so highly applauded by most men and there is scarce one of them but especially the 2 3 4 5 6 7. but will prove it to be a Soul-converting Ordinance working in us as well as being an assured pledge unto us a most near and effectual Communion with Christ whereby there floweth from Christs nature into our natures united to him the lively Spiris and breath of Grace which renueth us to